Dhamma Talks by Mogok Sayadaw--Part 12-20
發表於 : 2019-04-16, 13:44
[20] Don’t Waste Your Precious Times
You don’t know that a thief is entering you khandha. Ageing is a thief. Taking your good eyes & leaving the weak eyes behind. Good complexion, good hair, good teeth, good mind & brain are not there anymore (Good complexion becomes dry with wrinkles, with colored spots & others, including ageing smell.
From black dark hairs become white & grey. Good teeth become bad teeth, yellow, broken, come out or shaky & painful. The mind & the brain not working well & properly. There are a lot to say on the working of the mind & the brain of ageing people.
There are a lot for contemplation with ageing. Before we were still very yound didn’t feel much about it. After getting old by oneself & has compassion for parents & old people). It’s stealing all the times. Because of the ageing – jāra thief & there are no more good kamma & nyan.
The comtemplation of dhamma are profound, & you’re arriving here with poor kamma & nyan. You have been wasted your good kamma & nyan with the 5 cords of sensual pleasure. The thief is stealing the properties & oneself also wasting it. Is there anything left? (In the audience there were some old disciples sitting in front of him).
Therefore you must use the short way to Nibbāna. With the long way it can be wasted the time & chances. With time moving on, you’re misusing the good kamma & nyan with sleep. And at the same time the jāra thief is stealing it. If you were in an early death it would be a great loss.
The short way is after the vipassanā knowledge & follow with the magga knowledge (i.e, insight knowledge & the Path Knowledge). Therefore don’t do the samatha practice. If you are developing samādhi, and death will overcome you with the poor kamma & nyan. It was like dying with the outside sāsana dhamma. Therefore I’ll not talk about the samatha practice.
Let’s go with the vipassanā samādhi ( In this Sayadaw was using the Susima Sutta & talked about the practice). Don’t do the ānāpāna & kasina practices. It takes long & you’re sure to die. I also don’t think you’ll make it. Preceding with the mundane path factors (i.e, the 5 maggans or insight knowledge).
After follow with the supramundane path factors (i.e, the 8 maggans or Path Knowledge). The saying of I am not like before means you’re in the stage of poor kamma & nyan. Let’s observe the arising phenomenon of now. If you see a visible form, there are 2 factors of seeing & knowing arise.
You must contemplate with insight to the now arising dhamma. If you can catch on the seeing & just do it. If not then try to catch on the visible form. The knowing mind arises at the heart. With the second mind rethink about the knowing mind (2nd mind observes the knowing mind). You’ll find out that it’s not there.
Why is that? As the knowing mind arises at the heart & the thinking mind also arises at the heart. The seeing arises in the eye. The knowing mind arises at the heart & vanishes there. When you think about it & not there anymore.
It’s like a sitting chair (Two persons can’t sit down on it at the same time or at the same moment.) Seeing the visible from & its vanishing are the arising & passing away of dhamma. The knowing as it’s not there is the magga. Try to practice not let the kilesas come in between the vanishings & the maggas.
The vanishing are always there. The problem is you don’t follow with maggas. If magga is not following & then kilesa will follow. If you’re not discerning the vanishing & then kilesa coming in between them. If you don’t contemplate, also kilesa comes in. These are the causes of not seeing impermanence. If you pay attention, will see it. If you don’t see it, then avijjā arises. That means kilesa come in. Don’t think about oneself as rootless (without wholesome roots) or 2 rooted (with only 2 wholesome roots) person. (i.e, if someone not discerns impermanence & shouldn’t speculate about it & just doing the practice). If kilesa not come in between the contemplation & vipassanā magga it will become mature. And then will develop to nibbida ñāna- disenchantment with the vanishing dhamma.
After that the path knowledge of not wanting of it will arise & complete with the 8 path factors. Is there including ay samathe practice?
(And Sayadaw continued with the Susima Sutta to support this practice).
Here had only 2 knowledges; these were the knowledge of discerning impermanence & the knowledge of seeing Nibbāna. It’s sure that at the end of insight knowledge and the Path knowledge which sees Nibbāna arises. (He recited the Pali verses & explaining them). So don’t practice samādhi separately & start from impermanence. Because you’re with poor kamma & nyan. This was supported by the Buddha & arahants.
(There was a research many years ago by the late Prime Minister U Nu of Burma. He was a strong supporter of Mahasi Sayadaw & the dry insight practice (vipassanā). He wrote his research in a small book about the Pali Tipitaka. One time he invited a Mahasi yogi monk who name & monastery were not mentioning. It was sure that this monk was not living in Rangoon.
Because after the research this monk flew back to his place by plane. They placed him in a room & he entered into the Fruition state for 6 days & 6 nights. U Nu arranged some men to observe him day & night in turn. He was sitting there all the times for 6 days & 6 nights.
It was sure that he was not in the absorption state because not a samatha practicer. The commentary mentioned about supramundane jhāna which arises at every stage of enlightenment. It has connection with the Fruition state)
You don’t know that a thief is entering you khandha. Ageing is a thief. Taking your good eyes & leaving the weak eyes behind. Good complexion, good hair, good teeth, good mind & brain are not there anymore (Good complexion becomes dry with wrinkles, with colored spots & others, including ageing smell.
From black dark hairs become white & grey. Good teeth become bad teeth, yellow, broken, come out or shaky & painful. The mind & the brain not working well & properly. There are a lot to say on the working of the mind & the brain of ageing people.
There are a lot for contemplation with ageing. Before we were still very yound didn’t feel much about it. After getting old by oneself & has compassion for parents & old people). It’s stealing all the times. Because of the ageing – jāra thief & there are no more good kamma & nyan.
The comtemplation of dhamma are profound, & you’re arriving here with poor kamma & nyan. You have been wasted your good kamma & nyan with the 5 cords of sensual pleasure. The thief is stealing the properties & oneself also wasting it. Is there anything left? (In the audience there were some old disciples sitting in front of him).
Therefore you must use the short way to Nibbāna. With the long way it can be wasted the time & chances. With time moving on, you’re misusing the good kamma & nyan with sleep. And at the same time the jāra thief is stealing it. If you were in an early death it would be a great loss.
The short way is after the vipassanā knowledge & follow with the magga knowledge (i.e, insight knowledge & the Path Knowledge). Therefore don’t do the samatha practice. If you are developing samādhi, and death will overcome you with the poor kamma & nyan. It was like dying with the outside sāsana dhamma. Therefore I’ll not talk about the samatha practice.
Let’s go with the vipassanā samādhi ( In this Sayadaw was using the Susima Sutta & talked about the practice). Don’t do the ānāpāna & kasina practices. It takes long & you’re sure to die. I also don’t think you’ll make it. Preceding with the mundane path factors (i.e, the 5 maggans or insight knowledge).
After follow with the supramundane path factors (i.e, the 8 maggans or Path Knowledge). The saying of I am not like before means you’re in the stage of poor kamma & nyan. Let’s observe the arising phenomenon of now. If you see a visible form, there are 2 factors of seeing & knowing arise.
You must contemplate with insight to the now arising dhamma. If you can catch on the seeing & just do it. If not then try to catch on the visible form. The knowing mind arises at the heart. With the second mind rethink about the knowing mind (2nd mind observes the knowing mind). You’ll find out that it’s not there.
Why is that? As the knowing mind arises at the heart & the thinking mind also arises at the heart. The seeing arises in the eye. The knowing mind arises at the heart & vanishes there. When you think about it & not there anymore.
It’s like a sitting chair (Two persons can’t sit down on it at the same time or at the same moment.) Seeing the visible from & its vanishing are the arising & passing away of dhamma. The knowing as it’s not there is the magga. Try to practice not let the kilesas come in between the vanishings & the maggas.
The vanishing are always there. The problem is you don’t follow with maggas. If magga is not following & then kilesa will follow. If you’re not discerning the vanishing & then kilesa coming in between them. If you don’t contemplate, also kilesa comes in. These are the causes of not seeing impermanence. If you pay attention, will see it. If you don’t see it, then avijjā arises. That means kilesa come in. Don’t think about oneself as rootless (without wholesome roots) or 2 rooted (with only 2 wholesome roots) person. (i.e, if someone not discerns impermanence & shouldn’t speculate about it & just doing the practice). If kilesa not come in between the contemplation & vipassanā magga it will become mature. And then will develop to nibbida ñāna- disenchantment with the vanishing dhamma.
After that the path knowledge of not wanting of it will arise & complete with the 8 path factors. Is there including ay samathe practice?
(And Sayadaw continued with the Susima Sutta to support this practice).
Here had only 2 knowledges; these were the knowledge of discerning impermanence & the knowledge of seeing Nibbāna. It’s sure that at the end of insight knowledge and the Path knowledge which sees Nibbāna arises. (He recited the Pali verses & explaining them). So don’t practice samādhi separately & start from impermanence. Because you’re with poor kamma & nyan. This was supported by the Buddha & arahants.
(There was a research many years ago by the late Prime Minister U Nu of Burma. He was a strong supporter of Mahasi Sayadaw & the dry insight practice (vipassanā). He wrote his research in a small book about the Pali Tipitaka. One time he invited a Mahasi yogi monk who name & monastery were not mentioning. It was sure that this monk was not living in Rangoon.
Because after the research this monk flew back to his place by plane. They placed him in a room & he entered into the Fruition state for 6 days & 6 nights. U Nu arranged some men to observe him day & night in turn. He was sitting there all the times for 6 days & 6 nights.
It was sure that he was not in the absorption state because not a samatha practicer. The commentary mentioned about supramundane jhāna which arises at every stage of enlightenment. It has connection with the Fruition state)